John Calvin Commentary Psalms 37:27

"Depart from evil, and do good; And dwell for evermore." — Psalms 37:27 (ASV)

Depart from evil, and do good. In this verse David argues that, in order to obtain the blessedness he has spoken about, we must abstain from all evil, perform the duties of humanity, and exert ourselves in doing good to our neighbors. This doctrine is at variance with the dictates of corrupt human nature; but it is, nevertheless, certain that many of the troubles and distresses in which the whole human race are involved proceed from no other cause than this: that every person, each in their own sphere, being given to injustice, fraud, extortion, and wrongdoing, contemptuously rejects the blessing of God.

Thus, it is as a result of the barriers that people create for themselves that they do not attain happiness in this world, and that each person in their own situation does not possess the peace and quietness that belongs to them. It is then very appropriately that David passes from the doctrine of the previous context to this exhortation: for if the meek possess the earth, then everyone who values their own happiness and peace should also endeavor to walk uprightly and to apply themselves to works of beneficence.

It should also be observed that he connects these two things: first, that the faithful should strictly do good; and, secondly, that they should restrain themselves from doing evil. He does this not without good reason, for as we have seen in Psalm 34, it often happens that the same person who not only acts kindly towards certain individuals, but even with a bountiful hand generously gives from their own resources, is nevertheless at the same time plundering others and amassing by extortion the resources through which they display their liberality.

Whoever, therefore, desires to have their good deeds approved by God, should endeavor to relieve their brothers and sisters who need their help, but they should not injure one person in order to help another, or afflict and grieve one to make another glad. Now David, under these two expressions, has briefly summarized the duties of the second table of the law: first, that the godly should keep their hands free from all wrongdoing and give no occasion for complaint to anyone; and, secondly, that they should not live for themselves and merely for the promotion of their own private interests, but should endeavor to promote the common good of all according to their opportunities and as far as they are able.

But we have already said that the blessing promised to the righteous, that they shall inherit the earth, is not always experienced to the same extent by all God's people. The reason we assigned for this is that God cannot find among humanity an example of such great uprightness, but that even the most perfect bring upon themselves much misery by their own fault. Therefore, it should not surprise us if God withdraws, at least in some measure, His blessing even from His own.

We also know to what excess the lusts of the flesh run riot, unless the Lord restrains them. Besides, there is no one who is ready cheerfully to engage in meditation upon the divine life who is not urged and encouraged to it by various motives. This is why the possession of the earth, which David here assigns to the children of God, does not (as lawyers would define the term) always consist in having their feet planted within it and in being securely established in it, for there are many sources of anxiety and affliction here to trouble them. And yet it does not follow that what he promises is a mere fiction or imaginary thing. For although daily experience shows us that the children of God do not yet inherit the earth, nevertheless, according to the measure of our faith, we feel how effective the blessing of God is, which, like a spring that cannot be drained, flows continually. Indeed, those who do not perceive that the righteous presently have this reward—that God defends and upholds them by His power—are more than blind.